2017-09-01

如何閱讀聖經:上帝的承諾與守約Howto Read Your Bible: God’s Promise made and Kept

作者:Le Ann Trees  譯者:駱鴻銘

一、如何閱讀聖經:上帝作出應許
How to Read Your Bible: God’s Promises Made

聖經不是一本最容易讀的書。有些部分比起其他部分會更容易明白。要認識到聖經所有的書卷是如何整合在一起的,不是一件容易的事。有一個短語很好地總結了聖經的內容:上帝的承諾與守約(Gods promise made and kept)。
The Bible isn’t always the easiest book to read. Some parts make more sense than others. It can be hard to know how all the books of the Bible fit together. One phrase that does a good job summing up the Bible is “God’s promises made and kept.”

你是否簽過一份合同?在聖經裏我們可以發現各種的合約,但是它們通常被稱為「約」(covenants;或譯為聖約或盟約)。為了明白上帝如何作出應許,也遵守祂的承諾,我們必須查看聖經對「約」的定義,因為它們牽涉到聖經歷史所有主要的部分。我們很容易就會忽略「約」這個字,因為它聽起來既古老又過時,但是了解這個詞是明白整本聖經的關鍵。
Have you ever signed a contract? We find various contracts throughout the Bible, but they are usually called covenants. In order to understand how God makes and keeps his promises, we need to look at the biblical meaning of covenants, because they are involved in all the major parts of the biblical story. It’s easy to overlook the word covenant since it sounds antiquated and out of date, but understanding this word is the key to making sense of the entire Bible.

聖經中主要有兩種類型的約:有條件的和無條件的。我們今天先用一些日常的例子來說明。之後,我們可以將這些區別應用在聖經的盟約裏。There are two main types of covenants in the Bible: conditional and unconditional. Let’s first look at both by using examples from everyday life today. Later, we can apply these distinctions to biblical covenants.

什麼是有條件的約?一個有條件的約是兩個或兩個以上的團體之間的協議,這個協議會要求某些必須滿足的條件。若這些條件得到滿足,就會有某種的結果(通常是有利的結果)。倘若這些條件沒有得到滿足,也會有某種結果(通常是不利的)。以下是一些有條件的約的例子:
What is a conditional covenant? A conditional covenant is an agreement between two or more parties that requires certain terms to be met. If the terms are met, there will be one kind of result (usually favorable). If the terms are not met, there will be a different result (usually unfavorable). Here are some examples of conditional covenants:

· 一個公司僱了一個承包商,用一筆錢來蓋一棟辦公大樓。倘若這個承包商沒有按照合約裏規定的協議來完成這棟建築,這個工作就不會付錢給這個承包商。
A company hires a contractor to construct an office building for a certain amount of money. If the contractor fails to complete the building as laid out in the contract agreement, the company will withhold payment to the contractor.

· 一位婦人聘僱了一位會計師幫她報稅。她準時赴約,但是會計師卻選擇花時間去照顧其他的客戶,因此爽約了。這位婦人決定開除這個會計師,另外聘僱一個更可靠的人。
A woman hires an accountant to help her with filing a tax return. She shows up for the appointment, but the accountant chooses to spend extra time with another client and misses the appointment. The woman decides to fire the accountant and hire someone else who is more reliable.

在這兩個例子裏,都期望某個人可以完成某種工作,以便得到某種結果。這些有條件的約也可以稱為「行為之約」(covenant of works)——因為這個約必須靠立約者的行為來成全。
In both cases, some type of work was expected on the part of a certain person in order to get a certain result. These conditional covenants are also called covenants of works.

什麼是無條件的約?一個無條件的約是兩個或兩個以上的團體之間的協議,不會牽涉到履行這個協議的任何規定。以下是無條件的約的兩個例子:
What is an unconditional covenant? An unconditional covenant is an agreement between two or more parties that involves no stipulations of any kind for fulfillment of the agreement. Here are two examples of unconditional covenants:

· 一對父母承諾要無條件地為他們的孩子付大學全部的學費。這個孩子的學業成績和一般的行為不會影響父母是否遵守這個承諾。即使這個孩子成績不好,不尊敬父母,或吸食毒品,這對父母仍然必須完成他們的承諾。
A father and mother promise unconditionally to pay for college in full for their child. The child’s grades and general behavior cannot affect the keeping of the promise. Even if the child is a poor student, disrespectful, or involved with drugs, the parents must follow through on their commitment.

· 婚姻在過去一直是一個無條件的約的好例子。如果你去看傳統的婚姻誓詞,裏面沒有任何的規定,只有承諾。今天許多人已經不再像過去一樣認真地看待婚姻誓言了。
Marriage used to be a good example of an unconditional covenant. If you look at the traditional marriage vows, there are no stipulations of any kind—just promises. Many people today no longer view marriage vows with the seriousness they once were given in society.

一個無條件的約也被稱為「恩典之約」(covenant of grace)或是一個「贈與」(a grant)。在無條件的約裏,立約雙方的協議是不必要的。一方可以選擇向另外一方誓守一個誓言/承諾,並堅守到底,無論另一方的看法是什麼,或需要什麼。當有人立遺囑,要在過世時分配他或她的財產時,我們就可以看到這類單方面的協議。
An unconditional covenant is also known as a covenant of grace or a grant. In unconditional covenants, agreement by both parties is not necessary. One party can choose to commit to an oath/promise to another and keep it, regardless of the opinion/wants of the other party. We see this kind of one-sided agreement when someone makes a last will and testament to direct the distribution of his or her property upon death.


二、如何閱讀聖經:上帝信守應許
How to Read Your Bible: God’s Promises Kept

在〈如何閱讀聖經:上帝作出應許〉一文裏,我們看了聖經裏兩種主要類型的應許:有條件的和無條件的約。乍看之下,這些盟約似乎是很早以前的奇怪風俗,和我們今天沒有什麼關聯,但是事實遠非如此。在這篇文章中,我們會用兩個部分來探索聖經裏的八個意義重大的盟約,以及這些盟約對你個人來說有什麼意義。In “How to Read Your Bible: God’s Promises Made,” we looked at the two main kinds of promises in the Bible: conditional and unconditional covenants. At first glance, these covenants can seem like strange practices from the long-ago past that have no relevance for us today, but nothing could be further from the truth. Here in part two, we will explore the eight significant covenants of the Bible—and what each one means for you personally.

1.   行為之約(有條件的約)
1. The Covenant of Works (Conditional)

上帝與亞當在伊甸園裏立了「行為之約」。亞當應當服從上帝一切的吩咐,來贏得吃生命樹上果子的權利,並配得到永生。但是亞當卻悖逆上帝,他為自己和他一切的後裔獲得的不是永生而是死亡和咒詛。
God made a conditional covenant with Adam in the garden of Eden. Adam was supposed to obey all God’s commands to earn the right to eat from the tree of life and merit eternal life.  Adam rebelled against God and earned instead death and condemnation for himself and all his descendants (Gen. 2:17–18; Gen. 3).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

因為所有的人都出自亞當,亞當也是全人類的代表,他們都在這個同樣的盟約底下,受這個盟約的約束;亞當沒有遵守這個約所帶來的罪名和罪咎也落在所有的人的頭上(羅馬書五12;哥林多前書十五2122)。因為上帝是聖潔的,根據你自己不完全的行為,你就是與上帝為敵的。此外,因為從亞當的墮落而來的敗壞,所有的人都有一個犯罪的本性。我們也因此會犯更多的罪,在自己身上堆積更多的罪咎/罪名。
Because all humans come from Adam and were represented by him, they are all under this same covenant and guilty of failing to keep it (Rom. 5:12; 1 Cor. 15:21–22). Because God is holy, you are at enmity with God based on your own imperfect works. Furthermore, because you have a sinful nature due to the corruption resulting from Adam’s fall, you commit more sins that heap more guilt upon you.

2.      恩典之約(無條件的)
2. The Covenant of Grace (Unconditional)

我們首先在創世記三章15節發現到這個無條件的約。在這個約裏,上帝應許一位救主要來,祂會打破蛇(也就是撒但)的頭。在恩典之約裏,人是靠著上帝的恩典,唯獨藉著信靠基督而得救,因為基督代表祂的選民完美地遵行了律法,也為罪獻上了一次而永遠的、完美的、完整的祭(羅馬書五1221;希伯來書七27,十14)。
We first find the unconditional covenant of grace in Genesis 3:15 where God promises that a savior will come who will crush the head of the serpent (i.e. Satan). In the covenant of grace, people are saved by God’s grace through faith in Christ alone because of Christ’s perfect keeping of the law and his perfect and complete sacrifice once and for all for sin (Rom. 5:12–21; Heb. 7:27; 10:14).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

因為你是有罪的,你絕對無法完美地遵行上帝的律法,成為聖潔,以至於能夠站立在祂面前。藉著唯獨信靠基督,你在上帝的眼中被宣告是義人,一切的罪過得到赦免,得以與你的造物主和好,也被賜予一切的權利和特權,永遠成為上帝的兒女(以弗所書二89;羅馬書五1,八15)。
Because you are sinful, you can never keep God’s law perfectly and be pure in order to stand in his presence. Through faith in Christ alone, you are declared righteous in God’s sight, are forgiven of your sins, have peace with your Creator, and have been gifted all the rights and privileges as God’s child for eternity (Eph. 2:8–9; Rom. 5:1; 8:15).

 3.      挪亞之約(無條件的)
3. The Noahic Covenant (Unconditional)

在無條件的挪亞之約裏,上帝對挪亞作了一個承諾/應許,就是永遠不會再用洪水來消滅全地(創九117)。上帝設立了挪亞之約是為了保存全地,好叫人不會彼此毀滅,好叫救主耶穌基督,可以在上帝救贖計劃所指定的時間到來。
In the unconditional Noahic covenant, God made a promise to Noah to never again bring a flood to destroy the earth (Gen. 9:1–17). God instituted the Noahic covenant to preserve the earth so that humans would not destroy each other, in order that the savior, Jesus Christ, could come at the appointed time in God’s redemptive plan.

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

因為基督已經降生,並且完成祂的救贖大工,上帝就「寬容你們,不願有一人沉淪,乃願人人都悔改」(彼得後書三9)。耶穌耶穌有一天會回來,完整地建立祂的國度(啟示錄廿一章)。如果你還沒有接受基督作你的救主,最好快快接受,因為現在正是拯救的日子(哥林多後書六2
Since Christ has come and done his saving work, God “is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 2:9). Jesus will return one day to fully establish his kingdom (Rev. 21). If you have not received Christ as your Savior, do so right away, for now is the day of salvation (2 Cor. 6:2).

4.      亞伯拉罕之約(無條件的約)
4. The Covenant of Abraham (Unconditional)

恩典之約在亞伯拉罕之約裏更完整地被啟示出來。上帝與亞伯拉罕立了一個無條件的、永遠的約:「為你祝福的,我必賜福與他;那咒詛你的,我必咒詛他。地上的萬族都要因你得福。」(創世記十二3,十五56)上帝通過差遣祂的獨生愛子耶穌,來到世上,以肉身的樣式從亞伯拉罕的一個後裔出生,成為世人的救主,因而應驗了上帝向亞伯拉罕所作的應許(馬太福音一117;路加福音三2338;加三16)。
The covenant of grace is more fully revealed in the covenant of Abraham. God made an unconditional, permanent covenant with Abraham: “‘I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Gen. 12:3; 15:5–6). God fulfilled his promise to Abraham by sending his only begotten son Jesus to the earth as the Savior of the world to be born in the flesh from a descendant of Abraham (Matt. 1:1–17; Luke 3:23–38; Gal. 3:16).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

所有接待基督作救主的人,都是亞伯拉罕真正的後嗣,都會因此擁有一切的權利與特權。亞伯拉罕信上帝會信守祂的應許,「你們既屬乎基督,就是亞伯拉罕的後裔,是照著應許承受產業的了。」(加拉太書三29
All who receive Christ as Savior are the true heirs of Abraham and have all rights and privileges thereof. Abraham believed God would keep his promise, “and if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29).

5.      摩西之約(有條件的)
5. The Mosaic Covenant (Conditional)

和亞伯拉罕之約一樣,摩西之約(舊約)也是恩典之約的一部分,但是它在本質上是暫時的。摩西之約是上帝與以色列百姓之間一個有條件的協議,摩西是中保(出埃及記十九~廿四章)。以色列民必須履行上帝在這個約中的規定,才能留在上帝賜給他們的應許地上,並且繁茂昌盛。任何以色列人不是因為遵守這個盟約而在上帝面前成為聖潔,因為任何人要完美地遵守這個約都是不可能的。他們唯獨是因著信心被宣告為義,正如他們的始祖亞伯拉罕一樣(創世記十五6)。
Like the Abrahamic covenant, the Mosaic (old) covenant was part of the covenant of grace but it was temporary in nature. The Mosaic covenant was a conditional agreement between God and the people of Israel that was mediated by Moses (Exod. 19–24). The people of Israel had to fulfill God’s stipulations in this covenant to stay and prosper in the land God had given them. None of the Israelites were ever pure before God through the keeping of this covenant, because it was impossible for anyone to obey it perfectly. They were only declared righteous by faith alone, just as their father Abraham was (Gen. 15:6).

基於兩個理由,這個約是極為重要的:1) 它說明以色列國(和我們)不可能完美地遵行上帝的律法,因此需要一位救主,並且,2) 它提供了基督降生的一個平台,祂要成為完美的以色列之子,在萬事上遵行上帝的律法,並成為一次而永遠的贖罪祭。
This covenant was extremely important for two reasons: 1) it showed the nation of Israel (and us) the impossibility of keeping God’s law perfectly and the need for a savior and 2) it provided a forum for Christ to come and be the perfect Son of Israel who would obey God’s law in all things and be the once-for-all sacrifice for sin.

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

摩西之約向我們顯明,因為內住的罪,律法成為人永遠無法取悅的工頭(羅馬書三1920)。然而,你毋須絕望:藉著信靠基督,你在上帝面前就會得稱為義,因為基督完美的順服如今被算在你身上,而你的罪被算在基督的身上(羅馬書五1221;希伯來書七27,十14)。
The Mosaic covenant shows us that, because of indwelling sin, the law is a taskmaster that humans can never appease (Rom. 3:19–20). Yet, there is no need for you to despair: Through faith in Christ, you are declared righteous before God, since Christ’s perfect obedience is counted to you and your sin is counted to Christ (Rom. 5:12–21; Heb. 7:27; 10:14).

6.      大衛之約(無條件的)
6. The Davidic Covenant (Unconditional)

在撒母耳記下第七章,上帝作了一個應許,祂會興起大衛的後裔,並且要「堅定他的國位,直到永遠」(七1213)。上帝無條件地應許,要把大衛的一個子孫放在王位上,但是只有公義的兒子會永遠掌權。儘管大衛的兒子所羅門統治了全以色列,但是他沒有遵守上帝的命令(列王紀上九49,十一48)。唯有大衛的後裔耶穌是那真正的、忠心的兒子,配坐在大衛永遠的國位上(詩篇第二、十六、一一〇篇)。
In 2 Samuel 7, God made a promise that he would raise up David’s offspring and “establish the throne of his kingdom forever” (7:12–13). God promised unconditionally to put a son of David on the throne, but only the righteous son would reign for eternity. While David’s son Solomon ruled over Israel, he failed to keep God’s commands (1 Kings 9:4–9; 11:4–8). Only David’s descendant Jesus was the true and faithful Son deserving of the everlasting throne of David (Ps. 2; 16; 110).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

不像人間的統治者會讓我們失望,無法公義地治理國家,耶穌卻在萬事上順服上帝——甚至出於祂對世人的愛而獻上祂自己的生命——並且贏得了永遠在榮耀裏統治的權利(約翰福音三16;列王紀上二25;啟示錄十一15)。認識到復活的基督是唯一公義的君王,祂不僅為一切信祂的人確保了永生,有一天更會結束世上一切都不公不義和邪惡,你可以因此感到安慰。
Unlike mere human rulers who disappoint us with their failure to rule justly, Jesus obeyed God in all things—even giving his own life out of his love for the world—and earned the right to rule in glory forever (John 3:16; 1 Kings 2:35; Rev. 11:15). You can take comfort in knowing that the resurrected Christ is the one truly righteous King who has not only secured eternal life for all believers but will also put an end to all injustice and evil one day (Rev. 21:4).

7.      新約(無條件的)
7. The New Covenant (Unconditional)

新約引進了新創造。這個約相對於舊約(摩西之約)來說是新的約,但是它們都是亞伯拉罕之約的一部分。在舊約中,摩西是上帝和以色列國民之間的中保;而在新約中,上帝和信徒之間的中保是基督,他們是藉著基督在祂的一生、受死、復活中所完成的救贖大工而成為信徒的。舊約要求的是國家性的順服,而新約則是要求人信靠基督,祂是完美順服的以色列之子(耶利米書卅一3134;馬太福音廿六28;加拉太書三1618)。
The new covenant ushered in the new creation. This covenant is new in relationship to the old (Mosaic) covenant, but both are part of the Abrahamic covenant. While Moses was the mediator of the old covenant between God and the nation of Israel, Christ is the mediator of the new covenant between God and believers through his finished work of redemption in his life, death, and resurrection. While the old covenant required national obedience, the new covenant requires faith in Christ, the perfectly obedient Son of Israel (Jer. 31:31–34; Matt. 26:28; Gal. 3:16–18).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

儘管新約要求人信靠基督,但是這個信心本身是從上帝而來的禮物,要賜給一切信靠基督作他們救主的人(約翰福音一12;以弗所書二89)。身為基督徒,你可以歡喜快樂,因為你已經與上帝和好(羅馬書五1),得到永生(羅馬書六23),有聖靈內住(哥林多前書三16),也正在被轉變成為耶穌的模樣(羅馬書八29)。
While the new covenant requires faith in Christ, this faith itself is a gift from God, given to all who trust in Christ as their Savior (John 1:12; Eph. 2:8–9). As a Christian, you can rejoice that you have peace with God (Rom. 5:1), eternal life (Rom. 6:23), are indwelt by the Holy Spirit (1 Cor. 3:16), and are being conformed to the image of Jesus (Rom. 8:29).

8.      救贖之約
8. The Covenant of Redemption (Conditional)

少了救贖之約,在這個清單中還會存在的只有第一個約:行為之約。救贖之約是在創世之前就成立的。這個約是三位一體的三個位格之間訂定的協議。在這個約中,聖父答應要差遣聖子執行救贖之工,聖子要順服父神的旨意,而聖靈要將聖子所完成的工作的益處施行到信徒身上(詩四十68)。作為基督順服的獎賞,聖父會將榮耀和一個永遠的國度賞賜給聖子(詩篇一一〇;以賽亞書五十三章;撒迦利亞書六1213;約翰福音十七15)。
Without the covenant of redemption, the only other covenant in this list that could exist is the first one: the covenant of works. The covenant of redemption was established before creation and is the pact between the persons of the Trinity in which the Father sends the Son to do the work of redemption, the Son submits to the Father’s will, and the Holy Spirit applies the benefits of the Son’s accomplished work to believers (Ps. 40:6–8). As a reward for his obedience, the Father gifts the Son with glory and an everlasting kingdom (Ps. 110; Isa. 53; Zech. 6:12–13; John 17:1–5).

這個約對你個人的意義是什麼?
What does this covenant mean for you personally?

假若三位一體的三個位格之間沒有訂立這個協約,並且遵守此約,我們就都會落在上帝的咒詛之下,毫無盼望可以達到祂聖潔的標準。上帝沒有必要把任何人從我們罪孽的後果中拯救出來,但是祂出於那無法想像的愛卻施行了拯救(羅馬書三2326)。不要倚靠自己不完美的行為想要與上帝相和;反而,今日就要信靠並接待耶穌基督作你的救主。
If the persons of the Trinity didn’t make this pact—and keep it—we would all be under God’s condemnation without any hope for meeting his holy standards. God did not have to save any of us from the consequences of our sin, but he did so out of his unfathomable love (Rom. 3:23–26). Don’t depend on your own imperfect works to be right before God; instead, believe in and receive Jesus Christ as your savior today.



聖經大故事THEBIG STORY OF THE BIBLE

作者:Yancey Arrington  譯者:駱鴻銘

舊約聖經從表面看來會讓人懼而遠之,會讓有心學習者感覺受羞辱,備感灰心。但是有一種讀聖經法會讓你蒙福,並且不會在絕望中棄它而去,甚至是在讀民數記和利未記的時候。
The Old Testament has intimidated and discouraged many would-be students of the Bible by its seemingly unapproachable presence. But there is a way to read the Old Testament, even Numbers and Leviticus, that will bless you and not send you away in despair.

讓我們誠實點。打開聖經會是一件讓我們感到非常懼怕的事,特別是舊約的某些部分。我無法告訴你,有多少已經準備好要衝鋒上陣學習聖經的學生,在像申命記或利未記的地方就卡住了,頭腦一片混亂,只好帶著絕望打退堂鼓。老實說,這就是為什麼我相信有許多基督徒已經讀過新約很多遍,但是卻連一次也無法讀完舊約的緣故。
Let’s be honest. Opening a Bible can be an incredibly intimidating thing, especially certain sections of the Old Testament. I cannot tell you how many would-be students I know have charged up the hill of God’s word ready to “learn the Bible” only to retreat in confusion and despair after getting stuck in places like Deuteronomy or Leviticus. Frankly, this is why I believe we find many Christians who have read the New Testament several times but haven’t made it through the Old Testament even once.

舊約是通往耶穌的道路The Old Testament is a road to Jesus

我們不必讓舊約令我們感到灰心,而從此讓聖經束之高閣。反之,當我們認識到,舊約是耶穌和使徒們所使用的聖經,應當會激勵我們。他們都相信,要教導人認識基督、認識祂所帶來的國度,舊約是完全充足的。的確,路加福音廿四章記錄了耶穌教導兩個門徒功課,說明他們應該如何明白聖經。在陪伴他們前往以馬忤斯的路上,耶穌拿出自己的舊約聖經,「從摩西和眾先知起,凡經上所指著自己的話都給他們講解明白了」(路廿四27)。
We shouldn’t allow the Old Testament to discourage us from studying the Bible. Rather, it should encourage us to know that the Old Testament was the Bible used by Jesus and the apostles. Both believed it perfectly adequate to teach others about Christ and the kingdom he was bringing. Indeed, Luke 24 records Jesus giving two disciples a lesson on how they should see the Old Testament. Walking with them to the town of Emmaus, Jesus pulls out his pocket Old Testament and “beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (24:27).

請思考這點:「摩西和眾先知」是整本舊約聖經的簡略表達。你明白耶穌在作什麼樣的陳述嗎?祂是在說,從創世記到瑪拉基書,所有的舊約聖經最終都是指向祂的。出埃及記指向祂,申命記指向祂;甚至利未記也指向祂!
Think about this: “Moses and all the Prophets” is shorthand for the entirety of the Old Testament. Do you see the statement Jesus is making? He is saying, from Genesis to Malachi, all of the Old Testament ultimately points to him. Exodus points to him. Deuteronomy points to him. Even Leviticus points to him!

舊約聖經不是你應該略過不讀的,因為舊約聖經是以某種形式或方式,逐漸帶領讀者走上其終點是耶穌的位格和工作的一條路。
But the Old Testament is just as much about Jesus as the New Testament is. Far from being the part of the Bible you should skip, the Old Testament, in some form or fashion, progressively moves the reader down a road that terminates in the person and work of Jesus.

聖經本身包括一個大故事Scripture’s one big story

研究聖經的每一部分如何在耶穌裏找到其故事的內容綱要,就是我們所認識的「聖經神學」。聖經神學是一種嘗試,想要認識聖經本身所包含的個大故事,上帝藉著這個大故事,逐漸地、有機地啟示出祂的計劃,要透過福音來救贖罪人。聖經神學主張,想要在耶穌以外認識舊約,不只會冒著錯過聖經重點的危險,也會讓人繼續混淆、感到灰心,會使你發現自己陷在你不知道如何處理的經文的泥沼之中。
The study of how every part of the Bible finds its plotline in Jesus is known as biblical theology. It’s an attempt to understand Scripture’s one big story whereby God is progressively, organically revealing his plan to redeem sinners through the gospel. Biblical theology argues that to try and understand the Old Testament outside of Jesus not only risks missing the point of the Bible but makes way for continual confusion and frustration, causing you to find yourself mired in passages you don’t know what to do with.

舊約聖經的解讀法不是「按照字面」,而是「以基督為中心」。
The interpretation of the Old Testament is not “literal” but “Christological.”

但是舊約聖經的內容,和新約一樣,都是關於耶穌的。高偉勳,第一流的聖經神學專家之一,談到耶穌是舊約最基本的內容。他寫到:
But the Old Testament is just as much about Jesus as the New Testament. Graeme Goldsworthy, one of the foremost experts on biblical theology, addressed the Jesus essentialness of the Old Testament when he wrote:

因為新約宣告,舊約若少了基督就是不完整的,我們必須在「舊約的目標是基督」這個亮光下來認識舊約。要真正明白舊約,耶穌是必不可少的。新約也一樣。
Because the New Testament declares the Old Testament to be incomplete without Christ we must understand the Old Testament in light of its goal which is Christ. Jesus is indispensable to a true understanding of the Old Testament as well as the New.

他後來補充說,「舊約聖經的解讀法不是『按照字面』,而是『以基督為中心』」。
He later adds, “For the New Testament, the interpretation of the Old Testament is not ‘literal’ but ‘Christological.’”

想要享受聖經的整個內容,以至於能蒙福而不至於感到混亂嗎?請學習聖經神學,以及聖經的每一卷書如何能適當地與整個救贖故事完整地配合在一起,因為除非我們和耶穌一樣,把舊約和耶穌的位格和工作關聯在一起,否則我們就無法正確地解讀聖經的任何部分。Want to enjoy the entire bandwidth of Scripture in a way that blesses instead of confuses? Learn biblical theology and how each book of the Bible fits into the big story of redemption, because we cannot properly interpret any part of Scripture unless, like Jesus, we relate it to his person and work.

聖經神學會……Biblical theology . . .

幫助你避免誤用聖經。例如,聖經神學保護你不會將舊約的故事道德化,而是明白舊約的人物和故事在基督和祂的工作的影子裏找到他們的位置。你會注意到這些故事如何被應用在聖經的大故事裏,以及為什麼把它們變成基督徒的伊索寓言是犯了一個大錯,對聖經非常不公平。Helps you avoid misapplying the Bible. For example, biblical theology will guard you from moralizing the stories of the Old Testament by seeing how those characters and stories find their place in the shadow of Christ and his work. You’ll notice how the stories serve the Story, and why turning them into a kind of Aesop’s Fables for Christians commits a great injustice

幫助你問正確的問題。你會感到自信,無論你是在讀利未記或聖經的任何其他書卷,都知道你必須找什麼答案:這段經文在上帝逐漸展開的救贖計劃裏位在什麼位置?這段經文和耶穌有什麼關連?在這段經文裏,上帝要啟示出祂的救贖計劃的哪些特性?
gives you the right questions to ask. You will have confidence that whether you find yourself in Leviticus or any other book of the Bible you know what answers you need to discover: Where does this stand in God’s progressive plan of redemption? How does this section tie to Jesus? What is God revealing to the characters about his plan?

揭示出從創世記到啟示錄可以被追溯和得到發展的一些主題、中心思想和概念。你會學會看見交織在整本聖經裏的各色各樣的救贖脈絡,這些脈絡是從老亞當開始的,而在新亞當裏得到了結。它也會使你確信這個真理,即聖經是一本統一的書,而不會錯誤地將舊約和新約對立起來。
reveal themes, motifs, and concepts that can be traced and developed from Genesis to Revelation. You will learn to see all kinds of redemptive threads woven throughout the Bible, beginning with Old Adam and tying off at New Adam. It will also convict you of the truth that the Bible is a unified book instead of wrongly pitting the two Testaments against each other.

使你和耶穌一樣地讀聖經——從開頭到末了都是關於祂的一本書。耶穌自己在約翰福音五章39節提醒他們,藉著斥責祂那個時代的宗教領袖,「你們查考聖經,因你們以為內中有永生;給我作見證的就是這經。」舊約和新約都是關於耶穌的。
Lets you read the Bible like Jesus read the Bible—a book that from cover to cover is about him. Jesus himself reminds us in John 5:39 via a rebuke to the religious leaders of his day, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” The Old and New Testaments are about Jesus.

提醒你只能在耶穌裏找得到的偉大和榮耀——聖經最終是關於祂的!。
Reminds you of the greatness and glory that can only be found in the one whom the Bible is ultimately about: Jesus!


作者:Meredith G. Kline   译者:王一

学者们已经集中研究并讨论了圣经里的约以及古代国家条约领域的课题,因此,在这里我们对这些在圣经出现的“约”进行一些介绍性的讨论。我们的主要讨论的是有上帝作为立约方的约。
Because the subject of biblical covenants and ancient treaties has been under intensive investigation and lively dispute, some introductory observations are in order here about the nature of those biblical arrangements we call "covenants." Our chief interest in these comments is in those covenantal arrangements in which God was one party.

约”在旧约圣经里最主要的是用希伯来字בְּרִיתberith,中文音译过来为“比利土”),这个字在新约圣经里被新约圣经的作者们翻译成διαθήκη diatheke)。 这个berith有什么特殊的地方,为什么要用这个字?
Of the biblical words usually rendered "covenant" the primary one in the Old Testament is the Hebrew berith, for which the Greek diatheke was the translation choice of the New Testament writers. What is it that constitutes the peculiar berith-character of that which is so denominated?

我们在圣经里经常看到有berith被建立。建立berith的过程常常伴随着庄严的仪式来使其生效。一般来说,整个过程的重点是起誓,其中包括了有制裁力的咒诅。很明显, berith是一种法律性的安排,是有约束力的正式规定。在berith的核心是承诺或保证,而承诺通常是以起誓的形式给出,这就体现了berith的宗教性质。Berith不是世俗合同,而是神圣的事,有上帝的见证和强制力。
Repeatedly we read of a berith being "made." The berith-making is accomplished through a solemn process of ratification. Characteristically this transaction centers in the swearing of an oath, with its sanctioning curse. Clearly a berith is a legal kind of arrangement, a formal disposition of a binding nature. At the heart of a berith is an act of commitment and the customary oath-form of this commitment reveals the religious nature of the transaction. The berith arrangement is no mere secular contract but rather belongs to the sacred sphere of divine witness and enforcement.

因此,这种被称为berith的法律性规定是指上帝附加奖惩条款的承诺。在上帝与人之间所立的约里,不论是上帝亲自赐下承诺,还是当人类奉其名在他面前许下承诺时做他们的见证人,上帝的参与本身就包含了神圣制裁力。
The kind of legal disposition called berith consists then in a divinely sanctioned commitment. In the case of divine-human covenants the divine sanctioning is entailed in God's participation either as the one who himself makes the commitment or as the divine witness of the human commitment made in his name and presence.

圣经多处提到遵守、纪念berith,或者背弃、违背berith。这就证明了berith的基本含义就是带有责任的承诺并履行承诺。事实上,这两种对待berith的方式,即遵守或违反它,是最引人注目也是最具说服力的概念。并且,berith的常见同义词חֶסֶד chesed )有忠诚或守信的含义,有时与另一个词אֶמֶת(’emeth“真理”)连用表示强调。
A good indication that the act of commitment with the obligations thus undertaken is basic to the meaning of berith is provided by the numerous statements about keeping and remembering the berith or being false to it and transgressing it. In fact, the two possible ways of treating a berith, by observing or violating it, are the most conspicuous and pervasive ideas found in immediate association with that term in the Bible. Also, a common synonym for berith is chesed with its connotation, if not primary force, of loyalty and fidelity, underscored at times by its combination with the term, 'emeth, "truth."

此外,一些表示誓言(或咒诅)的词常被用作berith的近义词,指出承诺在berith里的中心地位,尤其是起誓而立的承诺。例如,摩西把以色列民聚集在摩押平原教导他们说:“你们站在这里为要进入耶和华你们的神今日与你们所立的约,进入他的誓言咒诅里。”(申29:12,作者重译)。在《以西结书》15章里,上帝用婚姻寓指西奈山之约,他说:“我向你起誓,与你立约”(8节,新译本)。Berith也可以用作起誓动作的直接宾语(参申4:31; 7:12; 8:18)。也参考《创世记》26:28Further, pointing to the centrality of commitment and specifically oath-commitment in the berith arrangement is the common use of words for oath (or curse) as synonyms for berith. For example, Moses instructs Israel assembled in the plains of Moab: "(You stand here) to enter into the covenant of Yahweh your God and into his oath-curse which Yahweh your God is making with you this day" (Deut 29:12[11]). In the marriage allegory of the Sinaitic Covenant in Ezekiel 16 the Lord says: "I sware unto you and entered into a covenant with you" (v. 8). Berith may also be the direct object of the verb of swearing (cf. Deut 4:31; 7:12; 8:18). See also Genesis 26:28.

Berith很明确是通过起誓而许的承诺,所以起誓仪式通常可以表示设立berith。典型的立约仪式是杀死动物并把动物劈开,这象征着咒诅将会落到违背誓言的一方,因此“切一个berith”就成为立约的惯用语。
So much was oath-commitment definitive of the berith that the act of making a berith was denoted by the imagery of the oath ritual performed when ratifying a berith. Thus, since the characteristic ratification rite was one of slaying and cutting up animals to symbolize the curse that would befall the breaker of the oath, "cut a berith" became the idiom for this transaction.

语源学的研究或许也表明beirth一词里起誓承诺的含义,因为它原本的含义是“约束”(bond)。用这个词来表达旧约圣经里的各约,意味着其中起誓所产生的具有约束力的义务。把约视为约束的概念,可以参考《民数记》30:2起,特别是“约束性的起誓”(13节)。另外,约束和berith之间的联系,请留意“盟约的约束”这个短语(结20:37,新译本;参考耶27:2;但6:8)。但不论berith的词源到底是什么(这依旧有争议),这个词的意思通过新约圣经里的翻译就很明显。Diatheke意味着一种财产处理(disposition),特别是指遗嘱(在圣经之外的文献使用),而使用这个词来翻译berith就表示新约作者认为berith是一种庄严的许下承诺(solemnly transacted commitment)。
Etymology possibly affords another indication of the oath-commitment significance of berith, for its original meaning may well be "bond". Use of this term for the Old Testament covenants would then have in view the binding obligation undertaken in the ratificatory oath. For the idea of the oath as a bond see, for example, Numbers 30:2ff. (3ff.), especially the expression "binding oath" (v. 13[14]). And for the association of bond and berith note the phrase "bond of the covenant" (Ezek 20:37; cf. Jer 27:2; Dan 6:8). But whatever the etymology of berith (and this is still under debate), the proper meaning of the word used to translate it in the New Testament is clear. Diatheke means a disposition, especially (in extra-biblical usage) a testament, and its use as a rendering for berith points to an understanding of the latter as a solemnly transacted commitment.

圣经之外的古代文献证据也支持这种对berith的理解,特别是一些国家政治条约,这些条约与圣经里出现的圣约的形式对应建立在二者的立约仪式、文字记录以及执行程序上惊人的、全面的相似度上。这些相似的条约也常常被称为“约束(即义务)和誓言”。此外,建立这些约的过程也被称为切一个约,或者用其他的表达方式来描述某个特定的誓言咒诅的仪式上把某种特定的动物切开。
This understanding of the meaning of berith is confirmed by the extra-biblical evidence of analogous phenomena in the ancient world, particularly certain political arrangements whose formal equivalence to the divine covenants in the Bible is established by striking and extensive parallels in their ratificatory rituals and documents and in their administrative procedures. For these similar covenantal arrangements are regularly called "bonds (i.e., obligations) and oaths." Moreover, the making of these covenants too is referred to as a cutting of the covenant, or it is denoted by some expression descriptive of a particular oath-curse ritual consisting in the dismemberment of some specific animal.

(略译关于如何翻译Berith的问题。)
The evidence for berith as an obligation solemnly undertaken or imposed has increasingly impressed investigators of the matter and a vigorous case has been made opposing as unwarranted the translating of berith by "covenant," with its connotation of relationship. It is even suggested that "command" would be a suitable rendering, and in support of that is the fact that "law" and various terms for commandment are employed as synonyms for berith (cf. Jer 33:25). Those who defend the continued use of the translation "covenant" have to acknowledge that berith is in the first instance a matter of commitment (given or exacted). They contend, however, that berith-arrangements are bilateral in that they involve negotiations (even if one party sovereignly proclaims or imposes the terms) and that the berith-making occurs in the context of an existing relationship or mutual understanding, often a cordial relationship, which the berith then further defines. It should be observed, too, that berith is not always used in its simple primary and proper sense and that some justification for rendering it by "covenant" can be found in the secondary extensions of its meaning. For the idea of the act of oath-commitment, which may be obvious enough in passages that deal with berith-making or ratification, shades off in other passages into the idea of the contents of the commitment. And we can think of those contents per se, or as written down as the text of a berith-document (we find references in the Bible to the "words of the covenant," "the tables of the covenant," "the book of the covenant") or as embodied in the order of life or the relationship that they promise or stipulate. These nuances are so interrelated that it is difficult to say which one is dominant in some passages. For possible examples of berith referring to the contents, whether promissory or obligatory, see Exodus 31:16; Numbers 25:13 (cf. Neh 13:29; Mal 2:8); 2 Samuel 23:5 (cf. Ps 89:39); 1 Kings 20:34; and Psalm 50:16. For possible examples of berith used for the resultant alliance or relationship or order, see Genesis 17:4; Exodus 23:32; Job 5:23; Psalm 83:5(6); Isaiah 28:15, 18; Ezekiel 30:5 and Hosea 12:1. In view of these secondary uses of berith and because of the long and firmly established place of the word "covenant" in English versions of the Bible and in theological formulations it would seem expedient to continue to make use of "covenant" in translating berith and diatheke.

上帝的圣约与上帝的国之间有着紧密的联系。约既然被视为通过仪式、文献、规定执行的承诺,那么约也是上帝执行君王统治的管理工具。实际上,二者的联系不止于此。我们已经看到,在一些经文里berith用来指约里的规定和奖惩在历史上真正的实现。因此约成为上帝执行其王权的一种方式,不论是作为君王的赏赐,赐下他的神圣国度给约民作他们的产业,还是治理世界秩序使所有人得到普遍的恩惠(如同创9章洪水后的普遍恩典之约)。从这个角度来看,约可以被用来命名圣约神学里的主要划分。
It was stated earlier that there is a close connection between divine covenant and divine kingdom. Viewed as commitment transactions with their rituals, documents, and stipulated terms and procedures, covenants function as administrative instruments of God's kingly rule. Indeed, the connection is sometimes closer than this. As we have observed, berith in some passages denotes the actual historical realization of the arrangement defined in the covenantal stipulations and sanctions. Covenant thus becomes a particular administration of God's kingship, whether in the bestowal of his holy kingdom as a royal grant on a special covenant people as their peculiar inheritance or in the sovereign government of a temporal world order whose benefits are common to all alike (as in the postdiluvian common grace covenant of Gen 9). It is in this sense that covenant is used to designate the major divisions of covenant theology.

把不同的论证汇总起来,表明了berith首先是法律性,特别是指通过起誓建立,其中的规定由誓言约束,是有神圣制裁力的承诺。我们也看到,上帝的berith都有功能性的层面,这也使我们可以用约这个词来表达上帝国度的治理。
Converging lines of evidence have indicated that what is designated berith is primarily a legal disposition, characteristically established by oath and defined by the terms specified in oath-bound, divinely sanctioned commitments. We have also found that there is a functional aspect common to the divine berith transactions which provides warrant for those engaged in theological analysis to employ the term covenant in the sense of kingdom administration.

得出这些结论之后,我们要拒绝一些不合理缩减约的概念的做法。这些做法把一些特征当作约的必要核心部分,但这些特征并没有出现在所有berith里,这些特征或者涉及到立约承诺的本质或者是约所产生的秩序。
In adopting these conclusions we are rejecting certain counterproposals in which the covenant concept gets unduly restricted. These would make essential to the definition of covenant as a biblical theological category features that are not present in all berith arrangements, features pertaining to the substance of the covenantal commitment or to the resultant covenantal order.

因此,关于立约承诺的本质,有人认为约必须是恩典和应许的施行(sovereign administration of grace and promise)。但是,圣经里有一些berith不是以恩典的原则,而是以行为的原则执行的。例如在伊甸园里起初创世的秩序就是如此。在堕落后的人类历史中,我们看到既有行为之约也有恩典之约。我们需要从起生效誓言(ratification oath)一方的身份来判断某个约到底是哪一种类型。这里必须注意,不是所有立约承诺的誓言都是使约生效的誓言。例如,割礼的起誓仪式(创17)的角色是在亚伯拉罕之约上附加上一个封印,而亚伯拉罕之约本身已经在之前通过上帝的誓言生效了(创15)。更准确的讲,在堕落之后,判断一个约的治理原则是要看是否有人类起生效誓言,因为在所有上帝与人类之间的约中,不论是行为之约还是恩典之约,都暗含了上帝的誓言。然而,如果一个约是单独凭着上帝的誓言而生效的话,那它就是恩典之约,不论是救赎性的,还是普遍性的。而如果立约过程中包括了人类起生效誓言,例如在西奈山之约中以色列人的起誓(出24),这个约则是依据行为原则而立的。人起点生效誓言承诺自己会履行主加在他身上的责任义务,而在这种行为之约里,上帝的誓言则是承诺将要正确的实施奖励或制裁,用应许的祝福奖励顺服,用咒诅报应悖逆。限于当下所讨论的,我们只需要简单看出,有些圣经里的约是多样的,在定义约的时候,它们的根本特征,即带有上帝奖惩的承诺,不能以恩典和应许的承诺这样的定义来加以限制。
Thus, with respect to the substance of the covenant commitment it has been held that nothing is properly called covenant except sovereign administration of grace and promise. However, as will be argued below, there are berith arrangements in the Bible that are informed by the principle of works, the opposite of grace. One of these is the original order in Eden. In postlapsarian history, where we encounter covenants both of works and grace, the identity of the party who takes the ratification oath is an indicator of which kind of covenant it is in a particular case. It must be noted here that not all oaths of covenantal commitment function as ratification oaths. For example, the role played by the oath ritual of circumcision (Gen 17) is that of a supplementary seal added to the Abrahamic Covenant, which had been ratified by God's oath on an earlier occasion (Gen 15). More precisely, in the situation after the Fall it is the presence or absence of a human oath of ratification that provides the clue as to the governing principle, for divine oath is at least implicit in the ratification of all divine-human covenants, whether of works or grace. If the covenant is ratified by divine oath alone, it is a covenant of grace, either saving or common. But when the covenant-making includes a human oath of ratification, as in the case of Israel's oath in the Sinaitic Covenant (Exod 24), the arrangement is informed by the works principle. (On the complex relation of works and grace in the old covenant, see further below.) Man's ratificatory oath is a commitment to perform the obligations imposed by his Lord, while the divine oath in such a works covenant is a commitment to enforce the sanctions appropriately, rewarding obedience with the promised blessing and recompensing disobedience with the threatened curse. But our immediate concern is simply to observe that in view of the data indicating that some biblical covenants are of the works variety, the fundamental feature of divinely sanctioned commitment in our definition of covenant may not be restricted to commitment of sovereign grace and promise.

另外,把一些因为立约而产生的东西纳入到约本身的做法也会导致不合理的限定约定神学定义。有人认为约的定义里主要元素应该是产生某种宗教关系,或者更精确一些,约就是上帝与选民在爱中的圣洁团契。如果我们把研究范围限制在那些上帝把他神圣国度赐给圣洁团体的那些约,那么我们可以合理的把这种神与人之间的联合相交纳入到约的扩展定义中来,并意识到这是在这些约中向我们保证的蒙福状态的顶点,所考虑是在上帝的荣耀下这些约的主要目的。然而,如果我们的定义是要囊括圣经里全部的圣约,这种特殊关系的特征就必须去掉,因为圣经里还包括普遍恩典之约(如创9),上帝承诺要维持生命秩序,但这个约中他并没有把国度赐给选民并与他们相交。
Improper restriction of the biblical theological definition of the berith concept has also occurred by inclusion of what is effected by the covenantal transaction. Some suggest that the main component in this definition should be the effecting of a religious relationship, more specifically, a holy fellowship in love between God and a chosen people. If we were limiting our analysis to those covenants in which God bestows his holy kingdom on a sanctified community, we might properly include in an expanded definition of covenant this feature of the union and communion of God and man in recognition that this is the acme of blessedness secured in these covenants and the chief end in view, under the glory of God. However, if our definition is intended to cover all the divine covenants in Scripture, this feature of special relationship must be omitted, for there is also the common grace covenant (cf. Gen 9) in which God commits himself to maintain a certain order of life but does not therein bestow his holy kingdom and communion on an elect people.

我们已经得到“约”的合理的定义,并意识到各圣约的次序是圣经神学的总体架构,现在的问题是,我们是否可以把圣经里没有被特定标注为berithdiatheke的关系称为约呢?这个问题有不同的形式。其中之一是传统的处理圣约神学的步骤,就是把救赎历史中每个单独的berith结合成一个综合的“约”,这个综合性的约常被称为恩典之约,其中包括从堕落到末了所有的救赎性的施行。一般公认在所有的独立的约中有一个根本的统一性,把这些约都囊括在综合性的恩典之约以下,因此辨识高层次的圣约统一性是非常合理的,因为甚至连圣经的作者们也这样系统化了各个约。例如,在《诗篇》105:9,10中(参王下13:23;代上16:16,17)作者实际上是说上帝分别与亚伯拉罕、以撒、雅各所立的各个约是一致的。另外,摩西在西奈山颁布的约,在摩押平原颁布的约以及后来在《约书亚记》24章和其他地方被多次重新颁布,在后来的旧约作者以及新约作者都把它们说成是耶和华与以色列之间的一个约,这个约被《希伯来书》的作者称为“前约”,与“新约”或“后约”作以对比(来8:6-8)。总的来说,系统的把各个约组织起来,用恩典之约这个词来表达各救赎性圣约之间的总体统一性,这种做法是有圣经先例的。
Once we are satisfied that we have arrived at a proper concept of covenant and have in mind employing the succession of divine covenants as a general scheme for a biblical theology, the question arises whether we should classify as covenants various arrangements that are not specifically labelled berith or diatheke in the Bible. This problem takes a couple of different forms. One involves the traditional procedure of covenant theology whereby the individual berith-diatheke transactions of redemptive history are combined into ever more comprehensive "covenant" entities, culminating in what is usually called the Covenant of Grace, which encompasses all the redemptive administrations from the Fall to the Consummation. If it is recognized that there is a fundamental unity among all the individual covenants brought under the overarching Covenant of Grace, the process of identifying higher levels of covenantal unity is surely proper, for the biblical authors themselves already did that kind of systematizing of the covenants. For example, in Psalm 105:9,10 (cf. 2 Kgs 13:23; 1 Chr 16:16,17) there is a virtual identifying of God's separate covenantal transactions with Abraham, Isaac, and Jacob. And the separate covenants enacted by Moses at Sinai and in Moab and the later renewals of this arrangement in Joshua 24 and elsewhere in the Old Testament are repeatedly spoken of by later Old Testament authors and by New Testament authors as one covenant of the Lord with Israel, which the Book of Hebrews refers to as the "first" over against the "new" or "second" covenant (Heb 8:6-8). In principle then there is biblical precedent for the systematic organizer of the covenants to identify the over-all unity of the redemptive covenants by some such term as the Covenant of Grace.